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"Wherein are searched out the causes of things which produce wonderful effects"
"What is meant by the name of Magick"
orphyry and Apuleius, great Platonicks, in an oration made in the defense of Magick, do witness, that Magick took her name and original form from Persia. Tully, in his book of Divination, says, that in the Persian language, a Magician is nothing else
but one that expounds and studies divine things; and it is the general name of wise-men in that country. St !erome writing to Paulinus, says, that Apollonius Tyaneus was a Magician , as the people thought; or a Philosopher, as the Pythagoreans esteemed him. Pliny, says, that it is received for certainty among most authors, that Magick was begun in Persia by "oroastres the son of #rimafius; or, as more curious writers hold, by another "oroastres, surnamed Proconnefius, who lived a little before. The first author that ever wrote of Magick , #sthanes, who going with $er%es king of Persia in war which he made against Greece, did scatter by the way, as it were, the seeds and the first beginnings of this wonderful art, infecting the world with it wherever he came; nasmuch that the Grecians did not only greedily desire this knowledge, but they were even mad after it. !o then Magick is taken amongst all men for wisdom, and the perfect knowledge of natural things" and those are called Magicians, whom the #atin$s call Wisemen, the Greeks call Philosophers, of Pythagoras only, the first of that name, as Diogenes writes; %the ndians call them &rackmans &&rahmans', in their own tongue; but in Greek they call them 'ymnosophists, as much to say as naked Philosophers;% The (abylonians and )ssyrians call them (haldeans, of (haldea a country in )sia; The *elts in +rance call them Druids, &ards, and Semnothites; The ,gyptians call them priests; and the *abalists call them prophets. )nd so in diverse countries Magick has diverse names. (ut we find that the greatest part of those who were best seen into the nature of things, were excellent Magicians" as, amongst the Persians, "oroastres the son of #rimafius, whom we spoke of before, amongst the -omans, )uma Pompilius; Thespion, amongst the 'ymnosophists* "amol%is, amongst the Thracians" Abbarais, amongst the .yperboreans; +ermes, amongst the ,gyptians and &udda among the (abylonians. (esides these, Apuleius reckons up (arinondas, Damigeron, +ifmoses, Apollonius, and Dardanus, who all followed "oroastres and #sthanes
"What is the )ature of Magick"
There are two sorts of Magick; the one is infamous, and
unhappy, because it has to do with foul Spirits, and consists of incantations and wicked curiosity; and this is called Sorcery; an art which all learned and good men detest; neither is it able to yield an truth of reason or nature, but stands merely upon fancies and imaginations, such as vanish presently away, and leave nothing behind them; as !amblicus writes in his book concerning the mysteries of the ,gyptians. The other Magick is natural; which all excellent wise men do admit and embrace, and worship with great applause; neither is there any thing more highly esteemed, or better thought of, by men of learning. The most noble Philosophers that ever were, Pythagorus, -mpedocles, Democritus, and Plato, forsook their own countries, and lived abroad as exiles and banished men, rather than as strangers; and all to search out and to attain this knowledge; and when they came home again, this was the Science which they professed, and this they esteemed a profound mystery. They that have been most skillful in dark and hidden points of learning, do call this knowledge the very highest point, and the perfection$s of )atural Sciences; inasmuch that if they could find out or devise amongst all )atural Sciences, any one thing more excellent or more wonderful then another, that they would still call by the name of Magick. /thers have named it the practical part of natural Philosophy, which produces her effects by the mutual and fit application of one natural thing unto another. The Platonicks, as Plotinus imitating Mercurim, writes in his book of Sacrifice and Magick, makes it to be a Science whereby inferior things are made sub0ect to superiors, earthly and subdued to heavenly; and by certain pretty attractions, it fetches forth the properties of the whole frame of the world, hence the ,gyptians termed )ature herself a Magician, because she has the alluring power to draw like things by their likes; and this power, say they, consists in love; and the things that were so drawn and brought together by the affinity of )ature, these they said, were drawn by Magick. (ut think Magick is nothing else but the survey of the whole course of )ature. +or, while we consider heavens, the stars, the -lements, how they are moved, and how they are changed, by this means we find out the hidden secrets of living creatures, of plants, of metals, and of their generation and corruption; so that this whole Science seems merely to depend upon the view of
both what he must know. were endued. +or Philosophy teaches. has purchased favor among men. This does Plato seem to signify in his Aleibiades.% This art. !eeing Magick. and of -arth1uakes. in his opinion. and fiery lights that appear by night. and what are the beginnings of 'old and of 0ron. -arth. and of the diverse colored rainbow. %that among the Persians. Then also he must be a skillful Physician. )nd surely it is a great help unto us in the kind. and of comets. for both these Sciences are very like and near together. and what he must observe. among other princely 2ualities. was nothing else.s. in his book of Divination. say. is full of much /irtues Chapter III "The 0nstruction of a Magician. and one that aspires to the dignity of the profession. he may bring very strange and wonderful things to us. the principal matter of the heavens. it behooves a Magician. by creeping under color of Magick. but the knowledge and study of divine things. and the of the loud thunder. that being sufficiently instructed in every way. and what is the cause of the flowing of the sea. as a practical part of natural Philosophy. unless he had first learned the art of Magick" for as )ature governs the world by the mutual agreement and disagreement of the creatures. where he said. That the Magick of "oraflres. that by the example of the commonwealth of the whole world. air. no man might be a 1ing. wherewith the 1ing$s sons of Persia. as we showed before. they also might learn to govern their own commonwealth. and water. said. Tully. and what manner of man a Magician ought to be " This is what is re2uired to instruct a Magician . after the same sort they also might learn to govern the commonwealth committed to them. what are the effects of fire. and Physic. )nd. and what is the whole force of hidden nature. for it teaches mixtures and . as later we will see more at large. to be an exact and very perfect Philosopher.)ature.
the greatest part of the secrecies of Magick does depend. 3oreover. both by natural gifts. to fetch it forth. by the help of certain glasses of diverse fashions.e must also know the Mathematical Sciences. so the knowledge of plants is so necessary to this profession.e must be a skillful workman. and how the Sun. but with knowledge of the causes and reasons thereof. gems and stones. +urthermore. as the daughter the mother. to draw out of things dewy vapors. not only able to discern common Simples. but very skillful and sharp-sighted in the nature of all plants. that he may know how the sight may be deceived. and also by the practice of his own hands.e must be as well. the difficulty of which point long troubled the Platonic minds$. and he that knows not this. 3oreover. and most witty devices. are worth nothing. what cunning he must have in the art of Distillation. which follows and resembles the showers and dew of +eaven. and how to make one see that plainly which is a great way off. and that intimate -ssence which lurks in the inmost bowels of things. and how the likeness of a vision that is seen in the water. )s for example. that indeed it is all in all. . think no man will doubt of it. has put us to much trouble in some of our works and experiments. and so shows us how to (ompound and lay things together for such purposes. and especially Astrology. )nd this he must learn to do. very knowing in the nature of metals. and what is the cause of the darkening of the Moon. these are so . unsavory and gross scents or Spirits. and gummy or filmy +umors. and governs it by twelve signs. and how to throw fire very far from us.temperatures. )nd as there is no greater inconvenience to any artificer. measures out the parts of the world. for that shows how the stars are moved in the heavens. so that they can hardly be discerned. minerals. how these inferior things should receive influence from +eaven. for knowledge without practice and workmanship. may be seen hanging without in the air. for it yields daily very strange inventions. he must be skillful in the #ptics. for by the sundry motions and aspects of the heavens. and practice without knowledge. that he be a +erbalist. and their near likeness of one to another. upon which sights. than not to know his tools that he must work with. it is re2uired of him. is unworthy to be named a Magician. not after a rude and homely manner. and Sublimate it. and from thence many things receive both active and passive powers. These are the Sciences which Magick takes to her self for servants and helpers. that golden planet. and their manifold properties. and shows how to find out many things profitable for the use of man. . for the uncertain names of plants. that it may be of the greater strength. . clots. the celestial bodies are beneficial to the -arth.
for if we lack money. 4either yet do speak this. and do nothing unadvisedly. for if rude and ignorant men shall deal in these matters. and follow their necessary causes. and nothing is counted unusual and rare. for that is a wonder to us. and while he is busy and careful in seeking. and not for rude and young beginners. and not of the teacher. This thought good to speak of. but be prodigal in seeking things out. . the professor of this Science must also be rich. but upon his own unskillfulness.e must spare for no charges. which are most certain. that we may play the Philosophers. this Science will be much discredited. even by the gifts of )ature. that men purchase all things at 'od$s hands by the price of their labor. then said 'alen. Aristotle in his books of handy-trades. for this is the infirmity of the scholar. that if at any time the ignorant be deceived herein. that the one without the other is but vain and to no purpose. we shall hardly work in these cases. f you would have your works appear more wonderful. thou must know that you have failed in some one point or another. for have set down these things briefly. those they conceal. !ome there are so apt for these enterprises. and there are means to remedy and help forward that which lacks perfection. it ceased to be a wonder. +irst. says. 6herefore -picarmus said very well. #astly. that 'od may seem to have mad them hereunto. for the secrets of )ature are not revealed to la5y and idle persons. lighted it again. that master-builders frame and make their tools to work with. for know that good things may be made better. and think it not much to recall many things. let a man consider and prepare things providently and skillfully. which move admiration.linked together. and yet know not the cause of it. for it is not Philosophy that can make us rich. ) certain man put out a candle. we must first be rich. as if )rt could not perfect anything. )nd if the effect of they work be not answerable to my description. for he that knows the causes of a thing done. neither must he spare for any pains. but only so far forth as the causes thereof are not known. and this seemed a great wonder. you must not let the cause be known. and then let him fall to work. he may not lay the fault upon us. but the principles thereof. which we see to be done. as being made for witty and skillful workmen. but when once they perceived that he touched it with brimstone. does not so admire the doing of it. and putting it to a stone or a wall. . and those strange effects will be accounted hapha5ard. he must be patient also.
as also there is no vacant space that has air in it. according to Diogenes Apolloniates. and it is spread abroad in a large and huge (ompass.Chapter IV "The opinions of the ancient Philosophers touching the causes of strange operations* and first. The next -lement to this is the Air. the air. say they. that they fill up this whole space of the world which is situated beneath the Moon.s minds in the searching forth of their causes. and yet were much deceived therein. and chose itself the highest room. and the water. have so employed the ancient Philosopher. and passing through all places. very solid. . inasmuch that so many of them held such diverse opinions. and that these are the first beginnings of things. before we proceed any further. the fire. This -lement of -arth is situated . and they are so wrapt up together within the huge cope of +eaven. and is gathered together sometimes thick into dark clouds. +or the fire being the lightest and purest -lement. does make men$s bodies framable to her temperature. sometimes thinner into mists and so is resolved. according to +ippasus Metapontimus. every one of them being more or less meddled with one another' those. and then the last and lowest of all. are the material principles of a natural body. a thick and gross substance. which is scraped and compacted together out of the purer -lements. which they call the -lement of fire." Those effects of )ature which we often see.ven the -lements. according to Thales Milefius. and +eraclides Ponticus. and is called the -arth. and Ana%imenes. that they have taken great pains. The first sort held that all things proceed from the -lements. so that there is no solid and firm body but has -arth in it. has gotten up aloft. and they are moved and altered by continual succession of change. of the elements. for they are all changed. which is somewhat more weighty then the fire. and by no means to be pierced through. simple and pure bodies &whereas the -lements that now are. be but counterfeits and bastards to them. The next to the fire is the water. which it shall not be amiss to relate. These therefore they held to be the very original and first seeds of )ature.
Thus the fire by little and little is changed into air. and drought. and water cold and moist. which she cleaves unto. +or the wisdom of )ature has framed this workmanship of the world by due and set measure. for the change is easy in those that agree in any one common 2uality. otherwise they could hardly agree. as finds in other two her like. where all the rest are carried with a circular motion round about it. Parmenides held that their 2ualities were the principles. in that the one is moist. (ut +ippon and (ritias held that the vapors of the -lements were the first beginnings. because either of them is moist. but yet are reconciled. and yet they have also contrary and sundry 2ualities whereby they differ. and thereby fire and air disagree. so that they disagree. are active 2ualities. the air into water. which attend as it were upon the first. )nd this only stands still and unmovable. and these are said to work in a second sort.in the middle and center of all. the order being inverted. fitter to be doing themselves. the water into -arth. because either of them is dry. and produce certain secondary effects. drought. heat. but because either of them is hot. but where either of the 2ualities are opposite in both. heat. namely moisture and drought. to . The Physicians hold that all things consist of four 2ualities. )ature has bestowed such a double 2uality upon every one. not because they are altogether idle. in as much as they proceed immediately from the -lements. for whereas every -lement had two 2ualities. thereby they are reconciled. and the other dry. there is change is not so easy. where it agreed with some. and of their predominance when they meet together. as in fire and water. The other two. the air the fire. +rom there also they are turned back again into themselves. and the -arth into fire. and is round beset with all the rest. cold. !o then. but because they follow and are preferred by the other. +or every -lement does embrace as it were with certain arms his neighbor--lement which is next situated to him. and so they are made mutually of one another. to ripen. then to suffer of others. namely heat and cold. There are certain secondary 2ualities. because either of them is cold. and by a wonderful fitness and convenience of one thing with another. because either of them is hot. are passive. for all things &said he' consist of cold and heat. cold. moisture. as to soften. by reason of heat. !o the -arth is cold and dry. in as much as they are both cold. that is hot and moist. moisture. and so they succeed each other after a most provident order. as for example. this is hot and dry. and disagreed with other -lements. as fire and air be easily changed into each other. 4ow two of them. are the first and principle 2ualities. 4ow dry and moist are contraries.
as when heat works into any mixed body. Pluto. and another by some accident. are found in the -lements by reason of their sundry 2ualities where they agree and disagree. that is to say. where no other plant agrees with him. which Physicians call the third 2ualities. as by ripening. monthly flowers. the causes hereof raised &as they supposed' and were to be found in the -lements and their 2ualities. for when there is great store of moisture in the outer parts. these are the foundations. as they call them. for that part where the moisture is gone. to make less or thinner. and of all wonderful operations. said he. it brings out that which is unpure. water. and the outer parts become rugged. rising up. (ut -mpedocles Agrigentinus not thinking that the -lements were sufficient for this purpose. and makes uneven. even in +eaven itself. as the causes of generation and corruption" There be four principal seeds or beginning of all things. and sometimes discord does sunder them and make them fly apart. /enus agrees with Mars. it hardens. that is to say fire. -arth. as Manilius the Poet has shown. and these. and the other where it is hardened.resolve. )nd sometimes they have their operations in some certain parts. drought does thicken or harden. and sweat. that do so wait upon the second. There also is another disagreement among them. corrupt. and whatever experiments they proved. that is to say. which rises from the oppositions and elevations of their houses. and so while it strives to make it fit for his purpose that it may be more simple. and such like. the body becomes thereby smaller and thinner. +or even the twelve signs are both at concord and at discord among themselves. as !upiter and /enus love all Planets save Mars and Saturn. as the second upon the first. !upiter. !uno. bind. and for the most part works on thing by itself. that which the drought is not able to consume. to succor the reins. )ll these sometimes love and concord knits together in one. binding. that is to say air. 7es. and )estis. expelling. there must needs be great roughness and ruggedness. some call fourth 2ualities. !o cold does preserve. This concord and discord. sinking down. as to strengthen the head. and congeal. of all mixed bodies. !o moisture does augment. it brings forth Milk. 2rine. . !o then. added unto them moreover concord and discord.
and that it is the power and properties of essential forms. as we shall find in the process of this book. and most of the latter Philosophers could not see how all operations should proceed from those causes which Ancients have set down. yet the superior and predominant 2ualities are held to do all. how they proceed . and therefore they have imagined that there is some other matter in it. for the making and finding out of strange things. . without confounding all order of truth. thickness. are altogether in the power of the matter. +or unless some were stronger then other. we must consider that it will be a great help unto us. as of her principles. where though all help together to bring forth any effects. (ut now that all things. their /irtues could not be perceived. )nd seeing we are about to open plainly this original cause. 6here one and the same (ompound yield many effects of different kinds. easiness to be cleft. not of the first and simple matter. but of that which consists of the substances and properties of the -lements. sometimes bodily effects. especially the two passable -lements. to know what that is from whence the /irtues of any thing do proceed. smoothness. for they find that many things work 2uite contrary to their 2ualities. roughness. and such like. 4either yet is the matter 2uite destitute of all force. may be made more plain. as thinness. the same (ompound retains certain excellent and chief 2ualities of theirs. for when the -lements meet together in the framing of any (ompound.very natural substance & mean a (ompound body' is composed of matter and form. the -arth and the water. because they make the power of their inferiors to become theirs. That so we may be able to discern and distinguish one thing from another. speak here. we must begin a little higher. we may term them the functions and powers of the matter. yet every man confesses that there is but one only original cause that produces all these effects.Chapter V "That diverse operations of )ature proceed from the essential forms of things " All the Peripatetics. )nd those which Aristotle called sometimes secondary 2ualities.
but from the very form itself. and being the chief and most excellent part. shall find no obscurity herein. (ut the form has such singular /irtue. in as much as they are not capable of heavenly influences. strengthening the rest. and it has a divine beginning. . but all at work. Therefore where there are three efficient and working causes in every (ompound. the rest also must do their parts. absolute of herself. does not use it as though that could work. it is better to hold that the effects of the 2ualities come of the temperature or mixture of the -lements. the form is most active and busy. )nd though the form of itself be not able to produce such effects. yet are they neither confounded together. proceeds not from the temperature. and the rings that Plato mentions" . nor confound the knowledge of the truth. +or a workman that uses a graving 0ron in the carving of an image. Chapter VI "3rom where 3orm comes* and of the chain that +omer feigned.all from the -lements. all of them first proceed from there. supposes that the temperature and the matter works all things. )nd he which is not addicted nor accustomed to such contemplations. for the more speedy and convenient dispatch of her actions.e that scans these things well by the search of reason. which surely would be to no purpose if the form should fail them. but for his own furtherance in the 2uicker and better performance thereof. we must not suppose any of them to be idle. nor yet become diverse things. but they are to knit among themselves. but the effects of the matter from the consistency or substance of them. (ut above all other. 6herefore that force which is called the property of a thing. some more and some less. the use the rest as her instruments. that what ever effects we see. that one stands in need of anothers help. where indeed they are but as it were instruments where the form works. Therefore to avoid confusion.
and poured down by heavenly influence upon every thing his won proper form. 2niversal )ature. but fetches it merely our of himself. they receiving it from the intelligence$s. as to say that it does not favor of that heavenly nature. they must needs be counted divine and heavenly things. "eno (itticus holds two beginnings. +or 'od the first cause and beginner of things. the form. as it is the most excellent part. which Plato. and from him receive their operations. which it bestows up divine things. from +eaven. as though it were but some frail and transitory substance. and to propagate and derive their form. says otherwise' the soul is furnished partly with reason. even immediately from the highest heavens.So then. from the intelligences. as Macrobious says. )nd the same original which the form has. did afterwards by the power of the heavens and -lements. from 'od himself. of his own fruitfulness has created and brought forth a Spirit. 'od and matter. !eeing therefore this form comes from the -lements. when by the almighty power of his deity he had framed in due measure and order the heavens. and there from 'od himself. &but the truth of (hristianity. as nothing can be found more wonderful. +or 'od. plants. 6ho is so foolish and untoward. the other the passive principle. the Spirit brought forth a soul. by a set law. seeing that forms come from +eaven. as Plato thinks. ordain the kinds of living creatures. )nd that there might be a continual increase among them. calls the Soul of the World. that chief Philosopher. This 3orm4giver does not make it of anything. every one in their degree. and the very first principles of things. seeing it has such affinity with 'od8 Thus has the providence of 'od linked things together in their ranks and order. and Aristotle. wherever should be fit matter to receive it. as +eaven and . and things without life. for such is the pattern and the most excellent cause of them. that they might not be of the same estate and condition as the heavens are. full of much strength and activity. so it comes from a most excellent place. so that all inferior things might by their due courses be derived originally from 'od himself. !o then. )nd he en0oined inferior things to be ruled by their superiors. )nd that it does not produce such effects. and Avicenna calls it 3orm4 giver. as being fit instruments to dispose the matter. the one of them active or efficient. and bestows it first upon intelligences and stars. the stars. and in some sort of the ma0esty of 'od himself. he commanded all things to bring forth seed. which wash away by reason of so many generations and corruptions. and then by certain aspects informed the -lements. yes. conse2uently the properties also have. the -lements.
and closes with this huge body. and is not altogether so excellent as +eaven. calls this Spirit. are endued only with the two powers that remain. the sensitive and vegetative powers. as the +usbandman plants -lms by his /ines. but even immediately from God himself. so far as he has found the true by his own daily experience. but do only grow are said to live only in this respect. that so all men my love. between eternal and those transitory things. 6ho has thus wonderfully framed and disposed all things. (rute beasts with man in sense. and praise. and yet. and the soul does animate and 2uicken all other things in their order.the stars &for therefore are they said to have divine Spirits' and partly with sensitive and vegetative powers.s golden chain. which they hung above in +eaven. The Spirit. and honor the almighty power of 'od. )nd by this means he. )nd it reaches down to the very -arth. (ut the truth of *hristianity holds that the souls do not proceed from the !pirit. in such sort as if either end of this cord is touched. (ut the trees or plants. does extract her hidden secrets. being as it were the servant of )ature. and man with the divine creatures in understanding. Therefore the other living creatures. and bring them to light. That plants and brute beasts do agree in vegetation or growing. the Soul of the World. because they have neither sense nor reason. that they have this vegetive soul. because of his reason. /r to speak more plainly. )nd he has also the sensitive power. it will wag the whole. !eeing then the Spirit comes from 'od. 6herein he says. which he being the first author of all divine inventions. 2uickens an moves the whole lump. which is bestows upon frail and transitory things. a chain. This the same poet does express a little after. or link and rings. . Thus much /irgil well perceiving. These things a Magician being well ac2uainted withal. does match +eaven and -arth together. and stretched along from +eaven to -arth. and from the Spirit comes the soul. more excellent then other living creatures. says he. that all the gods and goddesses have made a golden chain. as it were degenerating from man. deriving her force into them. 6herefore seeing man stands as it were in the middle. and conveying itself through the inmost parts. )nd with +omer. +or it agrees fitly with the rings of Plato. Therefore we may rightly call this knitting together of things. like as it were a cord platted together. cherishes it within. has signified to the wise under the shadow of a fable. so that the superior power comes down even from the very first cause to these inferiors. he marries and couples together these inferior things by their wonderful gifts and powers which they have received from their superiors.
whereof there can be rendered no probable reason. there is in all kinds of creatures a certain compassion. )nd that among all the secrets of )ature. presently we may con0ecture. as by their writings may appear. their consent. they have commended to their posterity. +or some things are 0oined together as it were in a mutual league. f once she comes near them. +or when once we find one thing at variance with another.and open enmity between (oleworts and the /ine. she shuns (oleworts only. that by this their consent and disagreement. That she would have nothing to be without his like. it will neither boil nor keep the color. )nd surely many things which former ages have by this means found out. which the Greeks call Sympathy and Antipathy. there is nothing but has some hidden and special property. There is deadly hatred . )nd moreover. that it is the pleasure of )ature to see it should be so. and in trial so it will prove. she turn herself another way. that one of them may be used as a fit remedy against the harms of the other. (ut we term it more familiarly. and some other things are at variance and discord among themselves.Chapter VII "#f Sympathy and Antipathy* and that by them we may know and find out the /irtues of things " B y reason of the hidden and secret properties of things. . (y the example of which experiment. if you put ever so little Wine into it. as if she were told that her enemy were at hand. Androcides found out a remedy against Wine. and their disagreement. 4either will any man seek after any other cause hereof but only this. )nd when (oleworts is seething. +or whereas the /ine winds itself with her tendrils about everything else. we might gather many helps for the uses and necessities of men. /r they have something in them which is a terror and destruction to each other. as may call it.
whereas (oleworts is a remedy against Drunkenness. that the stalks of wild 3ig trees. +emlock and 5ue are at enmity. does increase Drunkenness. that were shot or cast out of (anes. +or when they are put together. that (oleworts are good against Drunkenness. as "oroaster says. and the greatest enemy to the /ine. . )nd likewise 5ue is good against +emlock being drunken. )s Theophrastus says. who compiled a book called 'eoponica. if either of them be green. that if it be put among Pulse.s Members . )nd therefore 0vy also is good against Drunkenness. 4ow this Sowbread being put into Wine. )nd this +erb is at enmity with (yclamine or Sowbread. !uch a contrariety is there between the -lephant. so it is most hurtful. They strive each against other.ence it was found out. and (ane will never grow there. +or they are wont to take an Ape by making him drunk. . anoint it with the 0uice of +emlock. The -lephant is afraid of a 5am. for then it will cause 2lcers to arise. if they are put to beef as it is boiling. it will dry up the other. he waxes meek. it will make them Seeth 2uickly. as Pliny writes. 5ue must not be handled or gathered with a bare hand.% . or an engine of war so called. ) wild &ull being tied to a 3ig tree. in as much as the /ine cannot away with the favor of (oleworts. does loose and shake out the Darts from a wounded body. becomes tame and gentle. and so got a great victory. set to Seeth it.ence it is that a 3ern root pounded. )nd Dioscorides. +or as soon as ever he sees it. 0vy.s blood. )nd if you would not have (ane grow in a place. makes it boil very 2uickly. and his fury ceases. as it is the bane of all trees. The Ape of all other things cannot abide a Snail. out of the choice writings of the Ancients. (ut the 0uice of +emlock expels !o that one Poison another. becomes Poison. 3uch 5ue being eaten. )nd thence Dioscorides gathers.ence the -omans by these engines put to flight the -lephants of Pyrrhus. There is likewise a wonderful enmity between (ane and 3ern. do but plow up the ground with a little 3ern upon the Plough-shear. Strangle4tare or (hoke4weed desires to grow among Pulse. and that a kind of 6eprosy which makes the skin of a man like the skin of an -lephant. )nd they are a present remedy against that disease. (ut you do chance to touch it with your bare hand. together with a portion of water and /inegar. 1ing of the . and so cause it to swell or itch. 4ow the Ape is a drunken beast.4amely.pyrotes. as a remedy against a draught of &ull. but it chokes them all. especially among &eans and 3etches. !o that one destroys the other. as we said before. !mall fresh young 3igs that are full of milky 0uice. )nd a Snail well washed is a remedy . as Dioscorides says.
presently he is sore dismayed. he takes his voice from him. but they are defended by the 7astrel.s voice. )nd this the Pigeons know well enough. if we wash our mouth and throats with 2rchin. The Pigeons will be so far in love with the place. !o likewise those living creatures that are enemies to poisonous things. )nd if a women with a child meets a Serpent. that if he spies a man first. 6hich Plato speaks of in his Politicks. that builds her nest about houses. with the fat of an Adder. . and though he would like to cry out. )nd hang them up in sundry corners of a Pigeon house. because it is good against the /iper. gets him into his hole. her fruit becomes abortive. and his strength fail him. and after him Ptolomaus.against Drunkenness. )nd therefore a Wolf skin put upon anyone that is bitten of a mad Dog. ) man is at a deadly hatred with a Serpent. he speaks. but his savage fury ceases.s blood. The Serpent as soon as he sees the +art . and swallow them up without danger. there also will the Pigeons remain. it will not draw 0ron to it. but the +art draws him . Th6oadstonene has in it a poisonous /irtue. that is very good to keep away +awks from a Pigeon house. Lupus in fabula.ither belongs that notable disagreement that is between 'arlic and 6oadstone.s +ackle. which the +awk cannot abide either to hear or see. that they will never forsake it. f you take the 7astrel. The +art and the Serpent are at continual enmity. ) +awk is a deadly enemy to Pigeons. he makes no ado. yet he cannot speak. (ut if no man had written of the power of 'arlic against the 6oadstone. though before it were horse and dull like a Wolf. that when a woman is in very 3ore Travel. +or wheresoever the 7astrel remains. it will presently either drive out.ence it is.ence came that proverb. (ut if he perceives that the man has first seen him. and cover the pots close. that there is a kind of +awk which the common people call a 7astrel. . Thence. . The sight of a Wolf is so hurtful to a man. (ut it is better to anoint the mouth of the womb in such a case. ) Dog and a Wolf are at great enmity. +or being smeared about with 'arlic.s young ones and put them in diverse earthen pots. it will make our voice shrill. and 'arlic is good against poison. the Wolf come in the nick. assuages the swelling of the +umor. )nd plaster them round about. . yet we might con0ecture it to be so. The Wolf is afraid of the 2rchin. if she does but smell the fume of an Adder. or destroy her child. thinking themselves safe because of their protector.ence (olumella says. and mad Dogs and poisonous waters. +or if he does but see a Serpent. as Plutark has noted. may show us that such poisons will cure the bitings and blows of those creatures. (ut if he perceives that the man has first seen him.
and the entrails of them all are good against the Storks. is an enemy to the Scorpions. drives away the Serpent. and they fight with Dragons. The /ine and the #live tree do 0oy in each other company. drunk in Wine. . and the stones that grow in their eyes are ministered as fit remedies against the stinging and biting of the Serpent. does harness himself with some of the 6ote4tree and so fights against the Asp. and the Partridge love each other. whereof Sperage comes. #ikewise out of the sympathies of plants. which is a beast like a 6i8ard. 6i8ards. which is the most poisonous Serpent that is. and with her biting. #ikewise the breath of -lephants draws the Serpent out of their dens. as Pliny reports. and therefore the Members of -lephants. and is good against the Poison thereof. The Stellion. burned. and if you lay him to diseases part of your body. and both of them are inciters to 6ust. ) Dog is most friendly to a man. The Storks drive out the (ontryes where they are. !o also the crowing of a (ock affrights the &asilisk. Chapter VIII . The same is done also in . The 6amprey fights with Serpents. and both these are good for the one and the same remedy. and he fights with Serpents to defend his +ens. !o the Snail and the -agle. as Africarus writes both of them are commodious for men$s uses. and the sundry kinds of Serpents. is most fitly planted where 5eed grows. The +erb (orruda. The ndian 5at. ) Swine eats up a Salamander. called 0chneumon. because they are of such likeness and nearness.ence it is that the fat and the blood of +arts. and therefore the #il of him being putrefied is good to anoint the place which is stricken by the Scorpion. !o the fish Sargus and the 'oat.gypt by the bird 0bis. in like manner the Morhenne loves the +art . and his Dung. which is helpful against some kind of hurt. we may gather some secret. The +awk is an enemy to the (hameleon. kills the &asilisk. without danger.out again with the breath of his nostrils and devours him. he takes away the disease to himself. and other noisome things in the fields. is good against the Poison of the (hameleon. The broth of the (ock is a good remedy against the Poison of Serpents.
these must needs presently decay' says. )nd he saw that all this force of inferior things was caused from the Sun. as he himself fitly shows. causes the generation and corruption of all transitory things. these men referred all to the heavens and the stars. that all things took their destiny from them. who first proved and found out the effects of the heavens. they wrought many wonderful things. The Sun is the Governor of time. in the obli2ue circle of the "odiac. stood ama5ed at the causes of things. and the rule of life. did therefore wholly bestow themselves in the knowledge of heavenly influences.gyptians. says.gyptians. that every good thing comes certainly from the power of the . that it was necessary for this world to be placed very near and close to the superior motions. he thought. because they dwelt in the open (hampion4fields. . )nd thus observing the motions of the stars to and fro. is overruled by the power of those heavenly natures. that the increase and decrease of all plants. for this was their resolution. and from the Stars* and that thereby many things are wrought " I suppose that no man doubts but that these inferior things serve their superiors. !amblicus following the doctrine of the . so that they might continually behold the stars in their brightness. every one in his due course and order. )nd whereas others that were not so diligent as they. there were answerable certain aspects of superior powers. and by his going to and fro."That things receive their force and power from +eaven. where they had continually fair weather. was of the same mind. )nd moreover. and thereby did prognosticate many things. and there were no vapors sent up from the -arth which might hinder their contemplation of +eaven. who reduced the heavenly influences to a certain order. that to certain hours and set times. and that the generation and corruption of mutable things. &for if that should cease. that the circular motions of the heavens are the causes of fruitfulness and barrenness. did proceed from the power and beginning of all things. Ptolomy. The .ence. and all living creatures. that it need not much proof. The winding course of the Sun. whereby all things were effected. more or less. that all power might be thence derived. )nd. says he. and that the influence of +eaven bare great sway in all generations and corruptions. Plato says. distinguishes times and seasons. the matter so clear.
and if we receive any good from any thing else. )nd the natural Philosophers call it the very heart of +eaven. rivers and springs. f you plant them when she passes through the signs of the air. then the tree so planted. )nd skillful +usbandmen have found the course and season of the year. 'ourds. as Athenaues writes. 4either is there any other apparent reason of the ebbing and flowing thereof. that . but what with her own force. #iving creatures are much at her beck. do feel in themselves her waxing. and such like.Sun. (ut of all other. as many days as the Moon is old when you plant it. Pompons. The surges of the sea are tossed to and fro. and such like. yet the Sun must perfect and finish it. then she withdraws her nourishment. as they that have none. +or they wax as she does. as have the store of waterish 0uice. will be plentiful in branches and leaves. #pheus calls it the light of life. do rise and fall. +or when she is at the full. sometimes slower. and increases more upward then downward. the most pregnant sign hereof is found in the Pomegranate. Plato calls it heavenly fire. if you then plant trees. by continual succession. +eraclitus. but when she is burns half or the 2uarter light. who finds it by experience in his grassing. that in ancient times the Sun was honored instead of 'od. (ucumbers. they waste. )nd Plotinus shows. and receive from her great increase. an everliving creature. as 6ucilius says. )nd +ermes the learned. they will be strongly rooted in the -arth. and the monthly race of the Moon so necessary for plants. witness the +usbandman. !o also. feel the state of the Moon. n like manner. do run sometimes swifter. as she rules them. (rabs. that as well things that have fouls. she works much. which her warm light does temper kindly in the night season. that the Sun and the Moon are the life of all things living. no other cause whereof the Ancients could find but the Moon only. 6hich will bring forth fruit 0uice so many years. she feeds #ysters. #ikewise the very stems of plants do follow the state of the heavens. the Fountain of heavenly light. shellfish. that they have supposed this knowledge to be one chief part of +usbandry. when the Moon passes through the signs of the "odiac which are most peculiar to the -arth. calls the Sun. a star that has a soul. )nd it is a report also. The Moon is the closest to the -arth of all planets. &she rules moist bodies. The seas and floods. the greatest and the daily star. and her waning. that all things had their /irtue from the Sun and the Moon. said. 4either yet is the Moon less powerful. and what with the force of the Sun which she borrows. and she has such affinity with these inferiors. Albumasar said. by reason of her nearness to these inferiors. and when she wains. and they waste.
they will grow again 2uickly. and thereby the moisture increasing. )nd that the Moon is in this age warm. when she loses all her light. here we have daily fight and experience thereof. and when she wanes. appears by this. The eyes of (ats are also ac2uainted with the alterations of the Moon. +or he. and makes them wither and waste away. they wax soft. but especially hot. These variable effects of the Moon. of all other +erbs. but she rests all the space between the old and the new Moon. or pare our nails before the new Moon. !o they report that there is a Moon4herb. but 2uite . they may last long without rottenness. (ut in her last 2uarter. gathering Dung out of the Mi%en. it causing rottenness. then she is merely hot.'arlic. The innards of Mice answer the Moon. as her age varies. and by reason of that moisture. for they increase with her. he opens that round ball of dirt. and the wives of (haldea hold that this state of +eaven is best of all other. she makes hot and moist. we may see more at large. f at or about the new Moon. this +erb every day of her age brings forth a leaf. +rom that time to the full of the Moon. #nions alone. The &eetle marks the ages and seasons of the planets. so that they are sometimes broader as the light is less. has a sense of the change of the planets. rounds it up together. +or she works by night about the full of the Moon. hiding it so long as the Moon goes about the "odiac.s proportion. she gives heat and moisture e2ually. that it does extend and enlarge moist bodies. and /isruvius is also of the same mind. she is hot and moist. and narrower when the light of the Moon is greater. to cut or lop trees in the waning of the Moon. the same +erb loses for every day a leaf. as timber and fuel. thence the fishes at that time commonly are wont to swim in the top of the water. for when the Moon waxes. that little creature. but especially moist. )nd therefore Democritus counsels. and with her they also shrink away. and covers it with -arth for eight and twenty days. &which is most wonderful' feels the changeable state of the planets. so her effects vary according to her age. and so the worm eats them and they wither away. are of much moisture at the new of the Moon. )nd that which is more. which is well ac2uainted with the age of the Moon. from thence all moist things grow and receive their humidity in that time. and more usually in tame creatures and in plants. The Pismire. if it will lose its strong flavor. and then yields a young &eetle. they will grow again but slowly. as may be seen in trees and minerals. that being cut in season. +rom that time to the half Moon decaying. f we cut our hair. because she is fuller of light. and when the new Moon comes. )ll cut and lopped woods. having round twirled leaves of a bluish color. for in her first 2uarter.
and shows waxing and waning of it every day in the same image. they decay. lifting his fore-feet toward +eaven. and sometimes shows here stalk for sunset to midnight. contains in it the image of the Moon . that like a dial it shows the +usbandman the time of day. all that while pisses blood. and this watches the Sun$s motion so duly. )nd he has such a sympathy with the Moon. the male. that the Sun may never so much as writhe any of her &there is such love as it were between them' and she stoops still the same way which the Sun goes. that it may not writhe his stalk. though it be ever so cloudy. n like manner Winter4cress or 0lium. she holds down her head all day long. +or when the Sun rises. the 6inden tree. That kind of Spurge which is called +eliofeopium. !o many other +erbs follow the Sun. nor eats anything. &as much as to say the Moonbeam' called by others Aphroselinon. as being desirous that the morning should see them rise. )nd Theophrastus says. for the when the Moon wanes. is not only open and shut. the #nions increase. or he-(ynocephalus . and this. as Plutark writes in his fourth commentary upon the +esiode. +or which causes. and Pennyroyal. )nother stone there is. these beasts are nourished and kept in hallowed places. The stone Selenites. as bewailing the loss of the Moon. says he. sometimes hiding. and the female. that by them the time of the Moons meeting with the Sun may be certainly known as #rus writes in his hieroglyphics. The beast (ynocephalus re0oices at the rising of the Moon. that when she meets with the Sun &as between the old and new Moon' so that she gives no light. never looks up. disposes of her leaves as the Sun rules them. as malcontent as he. yet if you hang them upon a stick about the time of the Solstice. the will for a time flourish. !o the #live tree. the Sallow. for then they hide their leaves.contrary to their change frameth itself. the White poplar tree.gypt would not eat #nions. she opens them. as desiring to have her flower covered and concealed from the night. the -lm. they declare the times of the Sun$s standing. though they begin to wither being gathered. and shuts them when the Sun sets. +or which cause the priests of . for then he stands up. !o do the flowers of Succory and of Mallows. and show only their hoar-white backs. and when she waxes. for when the Sun rises. #ikewise the Pulse called 6upines. because it follows the Sun. that has in it a little cloud that turns about like the Sun. is done about the river -uphrates. and they know thereby the exact time the Sun sets. as the +erb Turnsole. and wears a 5oyal -nsign upon his head. but also sometimes hides. when it turns back again from the poles. still looks after the Sun. sometimes showing itself. . that the flower of the +erb 6otum.
and 'alen shows that many very necessary operations of this star must be observed in critical days. before or after this star rises. whereas if a man be ignorant hereof. it is not good either to purge or let blood. at his rising causes rain. that this star is pacified with the blood and entrails of a sucking Whelp. 3oreover. that a Dog bred on the -arth. and (oriander waxes dry. and #vid likewise says. is sacrificed to the Dog4Star in +eaven. Dogs are well ac2uainted with the rising of the (anicular star. n ancient times they feared this star. Chapter I . and in them does honor the (anicular star. and the Wines work as they lie in the cellar. and so are /ipers and Serpents. The rising of this star was wont to be diligently observed every year. and likewise in sowing and planting. which in . for then he looks upon the sunbeams. as +eraclides Ponticus says. (ut if it were clear and lightsome. whereby are caused many waterish and fiery impression in the air. it was a sign that the air would be thick and foggy. The beast or wild 'oat. it was a sign that the air would be thin and well purged. +ippocrates says. )nd whosoever is rightly seen in all these things. he will ascribe all these inferiors to the stars as their causes.The star Arcturus. then the very standing pools are moved. the &asil4gentle waxes whitherish. as Theophrastus writes.gypt is called #ry%. and at what time they go out of the signs. which would cause a pestilence. nay. +or if it did rise dark and gloomy. as (olumella says. and other great and strange effects are wrought upon -arth. the greater stars and constellations must be now. he loses the greatest part of the knowledge of secret operations and works of )ature. whether the year following would be wholesome or contagious. 6hen this star rises. !o that they ordained a Dog to be offered in sacrifice to it. for at that time they are commonly mad. we have spoken in our writings of the knowledge of plants. and conse2uently healthful. has a sense or feeling of this star before it rises. (ut of this argument. for thereby they would prognosticate.
Therefore as in us. By heat. by a certain affinity of )ature. by moisture. the operations of celestial bodies into these inferiors. by one bait or another. The concavity or hollowness of the sphere of the Moon. +or &say they' the world is a living creature. so she draws light things upward by the concavity of the Moon. she lays certain baits whereby to catch certain things in all places. by reason of their mutual love. and the natural place of the waters draws the waters to it. leaves. and by force of this common love. has inclined them unto. which we spoke of before. &rimstone draws fire. Amber draws (haff or light straws. )nd this indeed is Magick. so that when one part suffers. and the Moon draws after it the waters. the Sun draws after it many flowers and leaves. and the parts of it do couple together." (y which kind of attraction. +or by reason that they are linked in one common bond. the liver. and are knit together by the bond of one )ature. there is among them a common attraction. the 6ights. as also the Antipathy and Sympathy of things. . "Great is nature everywhere. +or the parts of this huge world. because of the affinity of their natures. every member of it being linked to each other by a common bond. as by a bait. by the affinity of )ature. mean all the bodies that are in it. or tilling of one of them to the other.ence it is that the 6oadstone draws 0ron to it. the ndian wi5ards hold that the whole world is knit and bound within itself. draws up fire to it. +or this cause #rpheus calls . how to draw forth and to fetch out the /irtues and forces of superior bodies. even so the parts and members of this huge creature the world."+ow to attract and draw forth the /irtues of superior &odies " !e have shown before. like the limbs and members of one living creature. which the Spirit of the World. roots. within and between themselves. 4ow we will show. and the center of the world draws the -arth downward. and the sphere of the fire likewise draws up air. do all depend upon one author. and other parts of us do receive and draw mutual benefit from each other. the brain. therefore they have love in common. and so they hold and stand together. the rest also suffer with it. lend and borrow each others nature. do in good neighborhood as it were. all things. where all things are linked together as it were in one common bond. the heart. The Platonicks termed Magick to be the attraction or fetching out of one thing from another. As she draws down heavy things by the center of the -arth. everywhere both male and female. Plotinus and Synefius say.
as a looking-glass before ones face. %That the Philosopher s considering this affinity and bond of )ature. did thence frame these inferiors. +urthermore. so cunningly. says.enhen to hatch it. and the admirable life and power of all things showing itself therein. prepares his field and his feed. they will make them live. as a male to the female. . or any apparent seeds. wherewith all natural things are linked each to other. and partly female. and a seasonable or convenient time. he lays earthly things under heavenly things. and planting them as skillfully one within another. !o the Philosopher who is skillful in the stars &for such is properly a Magician' works by certain baits. the most mighty agent. that even without the help of living creatures. man and wife. and the water to the -arth. &as they will bring forth &ees. and partly art has perfected.ven so the Magician. the Physician likewise observes the same. of &asil. when once he knows which and what kinds of matters )ature has partly framed. and these inferiors in their superiors. that even without -ggs. the latter is the female.' working together by the help of universal nature upon the vantage of fit matter. !o that it is no marvel. as well as living creatures. !o the fire is to the air. and of universal nature. as a cunning +usbandman plants an old 'rass into a young stock. earthly things in heavenly things in . for the former is the male. and the )ature of the World. or an -gg under a . so does it presently suffer the work of the superiors.!upiter. or (rystal before the Sun to be enlightened by it. and by this means does gain to himself the /irtues and forces of heavenly bodies. as if a man should lay 0ron before the 6oadstone to be drawn to it. or as a wall right before ones voice. such as are fit to receive influence from above. These things the husbandman perceiving. for the preservation both of our bodies. !o also trees and +erbs have both sexes. The very order of the signs declares. of an #%. and works accordingly. because the world is so desirous to marry and couple her parts together. The planets are partly male. as it were. for heavenly influences to work upon. at such a time as such an influence reigns. that the world is everywhere male and female. and a Scorpion. yes and oftentimes they will prepare such matter. and Mercury is of both sexes itself. these matters especially does he prepare and (ompound together. they will bring forth living creatures. and gathered together. that the parts of the world desire so much to be matched together. fitly matching earthly and heavenly things together. and inferiors so fitly for their superiors everywhere to work upon. Plotinus in his book of Sacrifice and Magick. 4ay. as some can so cherish -ggs. +or where there is any matter so directly laid before superior bodies.
and so purifies it. by reason of some heavenly seeds and sparks which it has within itself. and place. Chapter "+ow the knowledge of secrecies depends upon the survey and viewing of the whole World " . should still follow the Sun$s motions8 )nd likewise the Moon4 followers. and then lays it a little under he flame of a candle. and so in +eaven we may behold all plants. f a man does heat a piece of paper.earthly but yet after an earthly sort. but yet by reason of their 2uality upon -arth. but yet as following the heavenly natures. #et us now suppose the paper thus heated. that this laying of the paper to the candle. though they do not touch each other. to be the altering of that matter into the )ature of the celestial body that works upon it. to be that affinity which is between superiors and inferiors. and thence brought down the celestial forces into these inferiors. and stones. and the flame will still descend till it has burned all the paper. #et us suppose yet farther. and last of all. for the very likeness of one thing to another. to be the operation of some heavenly body into a capable matter. to the fit applying of things together. that in the end it flies upward like burning flax. both for a matter. by reason of their likeness one with the other. and time. yet he shall see the paper presently burn. we may suppose the burning of the paper. the flame taking hold of the paper. 6hich things the Ancients perceiving did apply and lay some earthly things to some heavenly. is a sufficient bond to link them together.% +or when should we suppose it to be that the plants called Sun4followers. the Moon$s motion8 6herefore surely even in -arth we may behold both the Sun and the Moon. and suppose we also. and living creatures.
they seek out the . or the stone -tites for the same purpose. of the motion. eats of the Wild #live. that the same is a good remedy for men also in the same case. whence Solinus. wherewith the hunters smear pieces of flesh to destroy them. (oughs. so does he also learn to do. There is a kind of Spider which destroys the +art. yet their senses are far 2uicker then ours. The same beasts have also shown us what +erbs are good to cure wounds. having eaten a Serpent. namely. state and fashion thereof. +usbandry. so do the 5ing4doves. do by their nature strangely shun the eyes of Witches. the art of building. they cure themselves with the Artichoke. dispels the Poison by eating the +erb #regano. because it brings a lethargy. 'oats care not for &asil4gentle. gems. the 6apwings /enus4hair. the -agle uses Maidenhair. the +ens (arrot. The Doves. and whensoever they light upon any poisonous food. the Turtles Swordgrass. observes. the 6arks grass. so do the 7ites use White &rambles. n like manner they have shown us preservatives against Poisons. The like may be observed in metals. as Pliny shows by hens. if they eat that Worm. the 5avens 0vy. as (hrysippus writes.!e are persuaded that the knowledge of secret things depends upon the contemplation and view of the face of the whole world. to preserve their young. and stones. the Swans Park4 leaves. and &lackbirds use &ay leaves The little Worm (ime% is good against the biting of Asps. they eat Pismires against the Poison thereof. +or a diligent searcher of )atures works. and almost all arts and Sciences. The Panthers. which though they have no understanding. first gather some little &ay tree boughs. against the Poison thereof. and against Serpents they prepare and arm them selves with Wild Parsnip. are all day after. having swallowed up the poisonous +erb Aconitum. and by their actions they teach us Physic. the (rows Withy. The beasts that have no reason. The Tortoise. as he sees how nature does generate and corrupt all things. the Partridges 5eed4leaves. the disposing of household affairs. for a preservative against enchantments. 6hen &ears have tasted the fruit of the Mandrake. as also of the springing up. 6hen the +art is wounded by the (retians. and hurtful things. who. against the Poisons thereof seek out man$s Dung. free from the hurt of Asps. except presently they eat Wild 0vy. the &lackbirds Myrtle. the growing and decaying of things. #ikewise he learns of living creatures. The -lephant having by chance eaten a (hameleon. and then lay them upon their nests.
'oats and Does are never Purblind. Partridges eat 6eeks. but restores him his perfect sight. which lets out the evil +umor. that &oars feed upon the +erb Arum. they never learned of men to minister (lysters.ence. which uses it to herself or the looseness of her body. men have learned to use such medicines against the like diseases. to eat the flesh of the Duck. men learned by such means to cure the eyes. whence Shepherds have learned to make cream of many such +erbs pressed together. )nd so do the 'oats . The . and with the 0uice thereof repair their sight. eat nothing but oil of 6eeks. against diseases of their eyes. The -lephant being wounded. Dogs eat 'rass to purge all their noisome +umors. to keep them soluble. -lephants. . )n Ass eats the +erb Asplnum to purge his Melancholy. but the bird 0bis. that the same is good to repair a mans sight that is dim. These beasts have likewise found out many instruments in Physic. )nd Pliny says. she takes away the disease. seeks out the 0uice of Aloes. The griping of the belly and guts. &ear eyes are often dimmed. drink Milk. they become young again. they eat Sowthistle. to eat largely at the waxing and sparingly at the waning of the Moon. +ares feed upon +erbs that have 0uice like Milk. and for that . Aristotle says. that if a Duck does but look upon a sick +orse. the he-'oat by the pricking of a thorn. certain days of every month. and therefore in their bellies they have a cream. she heals him. and thereby taught us the same. eats and devours Ape. the thereby is cured. which otherwise would make them mad. Serpents have caused 3ennel to be very famous. The same beasts have also found out purgations for themselves. let out the blood. the she-'oat by the point of a &ulrush. The 6ion being sick of a 9uatrain auge. that if you lay a Duck to the griping of ones belly. Pigeons and (ocks feed upon Pellitory. /f all these. and (osumella says. and Marcellus writes. and /egetius writes. or Wakerobin. of whom the Physicians have learned to minister the same +erb for the same purpose. because they eat certain +erbs. before she brings forth.s blood is good against an Ague.gyptians say. The +ind purges herself with large (umin. )nd of the same bird also they learned their diet. that it is good for one that is so troubled. for the sharpening of their stomach. and yet never hurts the eye. that her birth may come the more easily from her. +awks.+erb Dittany. when their eyes are bloodshot. and so is healed. is healed by looking upon 'eese and Ducks. and presently the Darts fallout of their bodies. and dies of it herself. as soon as they feel their sight dim. to make their voices clear. whence it is observed. The 'oats. Therefore we know that Ape. for as soon as they taste of it.
)nd in another place he says. as the root of the +erb Scorpius. "oroastres. except some certain things. Dioscorides. flowers. so to force out excrements. when he is full of meat. metals. )nd this +erb is . +arpocration. fruits. the root of Polypody. as also of the stars. culled out as many such secrecies as they found to be true. )nd out of those writers. +or that is like a Scorpion. Pliny and the rest. will relate two or three examples of those former secrecies. accounted them to be ordinary and plain matters. Chapter I "That the likeness of things shows their secret /irtueless " !hoever looks into the writings of the Ancients. and recorded them in their own books. namely. and full of hollow partitions like the Polypus. both with. the greater helps generation. say. together with the blood. that dull and gross +umor. as also of other living creatures. and stones. called by some Walwort. which these things have to the diseases and parts of a mans body. gems. #rpheus. The 'ullie4 gut. that some +erbs have a peculiar kind of form. the +erb 5agwort is forcible unto. a greater and a smaller. )nd this is rough. says. to make fruitful and barren. and other such like skillful men as have invented and registered the secrets of this art. shall find that they gathered all from the likeness of seeds. that the &ees stinging their mouths. and the smaller hinders it. may thereby draw forth. he pitches himself between two trees. that likeness. and is of force to kill him. speaking of those +erbs that resemble the Scorpion and Polypus. for they grow double. leaves and roots. not without 0ust cause.cause they desire honeycomb above all things. 6hence Physicians learned to use letting blood. to cure the dimness of the eyes. that many things are written of the force of plants. Theophrastus. afterward +ippocrates. as for example. which they thought were no secrecies. +ermes. and is good against the sting of him. but either of folly or of envy.
and these are good to heal their venomous bitings. which fruit is a small grain. Dioscorides writes. and ripens the flower within itself. . is full of speckles like a Serpents +ackle. many things out of the ancient works that were extant in his time. n the stone Achates you may see fruits. both greater and the less. and soon after bring forth young ones.called Testiculus. and is good against his biting.s head. that a flower grows within the roughness and prickles of it. #ikewise Stone4crop and Sa%ifrage are good to break the stone in a man$s bladder. that the +erb Dragon. in color like milk. The stone 'alaetites. t is a thing to be noted in a &ur. the fruit of the Maripara is double like a man$s Stones. bear seeds like a Snake. and this will make a man fruitful. that the +erb Scorpius resembles the tail of the Scorpion. if the +erb itself be barren. like to Millet. both are like each other. and it keeps from Drunkenness. The Amerthist is in color like wine. The fruit of White 0vy will make feed barren. 'alen says. and that either of them is good against the (olick. she will give milk more plentifully to her young. if one is sick of an Ague keep-it. !ome +erbs are good for procreation of a male. !o the +erb Arisaron in . and Wakerobin. !o says he. if you cast the dust of it upon the back of a goat.s head. (hrisial is like unto water. and afterward yields fruit. and some of a female. (ut these things have both the active and passive parts of generation. +or they bring forth -ggs within themselves. but conceives and brings forth feed within itself. trees.gypt. it increases her milk. if you give it a nurse in her drink. &where it receives the name'. making a noise like a 7id. is good for the +eadache. )nd many other such things he there sets down. and 3oeminipara. of the fashion of the +erb 3umitory. which does not show itself. The fruit of the 3oeminipara is like the moss of an #live tree. t has a 3ly &eetle in the stalk. for there is +arts4tongue that bears fruit. and 'arlic. so the &ur contains. Pliny has gathered into his books. . the powder of it cast about the horns or shoulders of #%en as they are at plough. much like as Weasels and /ipers do. 6e will relate some of them. and is a remedy against its hurts. and roll it in his mouth.e says. being wrapt in a cloth. but the fruit of Arsemery will make it fertile. the properties of stones. as the +erb which is called Marisica. that an +erb which grows in the head of an image. 3any men have written of +oly4wort. The leaves of the +erb +arts4tongue will make a man 2uite barren. #rpheus found out by his wit. it 2uenches his thirst. and so &ugloss and #rchanet bear seeds like a /iper. and cherishes. and this +erb is passing good for the voice. fields and meadows. that runs up and down in it. that the 6ark has a crested crown.
he shall be fearful. teeth by teeth. t is manifest that every kind of things. it will become wholly Salt. and the liver by the liver. because it makes one have an excellent voice. by their likeness. are nourished by their like. as. that if any thing stand long in Salt. Chapter ! II "+ow to (ompound and lay things together. f you dash the stone 'alcophonos. The residue will not here set down. which indeed is the chief matter where the most secrecies do consist. it will become unsavory. and it cures their biting. The stone #phites resembles the freckles and spots of Serpents. !uch positions are usual in Physic. . does more easily convert things into itself. )nd the stone Sinoper is of the same both color and /irtue. all parts of the body. ) man$s memory . The stone +ematites being rubbed. because have handled them more at large. it sounds like &rass. and is good for those that bleed. fire being very active. if with a fearful man. 6herefore here you must imitate the exact diligence of the Ancients. and for blood-shot eyes.e that converses with a bold man. not let us show how to (ompound and lay those things together. is like blood." e have shown how that nature lays open the likeness of /irtue and properties. and make them become like itself. studying to know how to apply things together with their likes. in that which have written of the knowledge of plants. if in an unsavory vessel. and every 2uality can incline and draw. and so water into water. +or this is a principle of most use in this faculty. and the very root of the greatest part of secret and strange operations. the same will be tame and gentle. )nd look what living creature converses among men. )s for example. and allure some things to it. Avicenna says. shall be bold. so they more easily can perform it. )nd as they are more active. !tageplayers are wont to wear it.will cause great increase of fruits. lights by lights. the brain by brains.
and her maw. boldness. and brings not forth all her young all at once. . and increases boldness. and so conceives while she gives suck. which is seated in the heart. when strength begins to fail. and minister them to your patient. or a Mouse. wild 'eese and Ducks. if that be gouty. and her skull. and seek out for him water 3rogs. or such like. (ut these things. and he will be fearless of his enemies. you must give her the womb and (urd of an +are. but now and then one upon sundry days. f you would have a man talkative. the Stones of an +are. The heart of the Ape. )gain. every member helps his like.s :ard boiled and minced. nay. he will be very terrible unto them. and left upon the left. any particular creature that was never sick. we must consider and be well advised. helps falling sickness. heating. and carries in her womb at once. what things such or such a 2uality is in. if you lay under the head or side of a woman as he is sleeping. an to the man. by art. love. /ther things we omit. +or examples sake. notorious for the continual noise-making. The skin of a 5avens heel is good against 'out. is good to eat for the procuring of lust. let him carry about him the skin or eyes of a 6ion or a (ock. as for example. if you would make a woman fruitful. and among the rest. for an +are is big even after she has brought forth. and whether it be there only after a common sort. though you hardly digest it. she genders every month. or by nature. and whether it come by chance. )s. one young that is ripe. and presently goes to &uck again. or perturbation.s brain. whole sayings it is not our purpose here to rehearse. cooling. or else in some great measure. an +are. fruitfulness. because they are most clamorous in the evening. the right-heelskin must be laid on the right-foot. ) Wolf. they will make her utter her night-secrecies. )nd finally. if you eat it before supper. n like manner.and wit is helped by a +en. you must consider with your self the most fertile living creatures. and whether it be an affection. another that has no hair. seeing we have largely handled them in our books of plants. and whether it can cause any such matter as we would work thereby. the tongues whereof. +urthermore. you must consider the parts and Members where that property lies. Physicians write of. if it be put into our meat while it is new. and a third that is but lately conceived. and other such creatures. f you would have a man become bold or impudent. a (ony. as being superfluous and unprofitable here. give him tongues. is a help against all disease. barrenness. takes away the palpitation of a man$s heart. to make a woman fruitful. yet is it good to strengthen the stomach. babbling. fatness.
)nd this is by reason either of some hidden property. has at length been healed only with spittle. he may make choice of the fittest. we must well consider. for this is our task. Albertus says. and such as may best serve his present use and need. to reach the way and method of searching out. all that she touches and . but presently they swoon. and the other would shut them as fast when they were open. that knowing sundry ways whereby to work. !ome cannot away to look upon a (at. more then ordinarily their kind yields. a Magician must also be well ac2uainted with. but they are apt also to communicate them unto others. and such like passions. ) +arlot is not only impudent in herself. and applying of secrecies. thieves are fearful. some natural things have not only such properties in themselves. or rather of the heavenly aspects and influences working diversely in diverse particulars. that there were once two twins. as Albertus supposes. !o. commonly 2ueens are impudent. and in one particular more then in most other of the same kind. 3oreover. and they could not heal it. and diverse other forces. man surgeons. others have them in their parts " "articular creatures are not destitute of excellent and strange properties. but she also naturally infects therewith. )gain. ruffians. Therefore to our purpose. what kinds of 2ualities are incident to what kinds of parties. no further thing can be re2uired of us. a Mouse and such like. are luxurious. but are very powerful in operation. some in their whole body. as. which done. many have the gift from +eaven to heal the 7ings4 evil. )nd that which has troubled much. one of them would open doors and gates if he did but touch them with his side. as writers everywhere mention.Chapter III "That particular creatures have particular gifts. These sundry effects and inclinations of such particulars.
(ut none of these being dead. )nd there be many like examples. so that if a man does often behold himself in her glass. !o they shun the heart of an +oupe. their /irtues also perish with them. for when they perish. or by any of their parts or properties. but her head and heart they do not shun. The 6oadstone does not only draw to itself that 0ron which it touches. his eyes make us dumb.carries about her. will draw many rings if they be near. work ought. the same ring which the 6oadstone draws to itself. the Struthio4camelus can digest 0ron. not principally with any one part. nor yet the wings. and seldom are of any force afterward. /n the other side. he must take the benefit of them while they be alive. )nd the like may be observed in other things. that if a man will work any thing by living creatures. many things work by some of their parts. 6e must note also. the /irtue of the 6oadstone passing out of one ring into another. but with her whole body. The like may be observed in other things. Therefore it is a wise rule in natural Magick. do 2uite perish in death. or put on her garments. as the (ockatrice and the &asilisk. f the Wolf sees us. of other things. but neither the head. their . in some of their parts. it will make him as impudent and lecherous as she is. the eyes of the (ockatrice and &asilisk will kill us forth-right. the Sea4 lamprey stays the course of a ship. so that it will be like a chain. by their eyes. for if they die. and of such as remain in things after death " !e must consider that almost all those /irtues which are found to be excellent in things while they are alive. Chapter IV "#f those properties and /irtues which things have while they live. The Sea46amprey stops a ship. that the /irtues of some things are feared in whole substance. #ikewise Pismires shun the wings of a 5ere4mouse. but also all 0ron things near it.
says Albertus. and the bird -githus are at such mortal enmity. left ignored he be deceived in their workings. the Wolf is hurtful and odious to Sheep after he is dead. the sound thereof will make +orses run away. )nd thus we must do in all things else. left their /irtue should decay. are endued with many operative /irtues. n like manner. and so does the Wolf.s skin. that she loves the Dove4house much the better./irtue dies also. #ikewise. that their +umors are 2uite wasted' takes from them. being put among -agle feathers. nay. the eyes or Stones out of any creatures head.s skin eat up the 6amb. so that they being alive. and so you may work better thereby. the sound of it will make Sheep afraid. is a chief help. and never make comfort. whereas it contrariwise causes such clamorous creatures as hear it. that if it be possible they may live still. their blood cannot be mingled together. )nd if you make +arp4strings of all their guts severally. !ometimes yet the properties of things are operative. take away from the 5ay or 3ork4fish his Dart. to hold their peace. +erbs. the feathers of other fowls. retain many operative 2ualities even after they are dried up. do rot and consume of themselves. which spare to speak of any further. Sheep will make a heavy noise. not after they are dead. The beast +yena. These things must be well considered by a Magician. are naturally at variance. or any such operative thing. the Panther$s skin will lose the hairs. and the Panther. +or if you cover a drum with a Wolf. and other simples. +or the fowl. where a dead 7estrel is. and strikes a great stroke in those 2ualities which are in living creatures.s skin. if you hang their several skins one against the other. The beast 3lorus. as Physicians do much observe. after death. that when they are dead. but while they are yet alive. &especially if it be natural. and put them together upon the instrument they will always 0ar. which their death. and that more forcibly. 9raw out a 3rogs tongue. and throw them into the water again. The Pigeon loves the 7estrel so well. . they might 2uicken those their natural properties. yes. !o a 6ions skin wastes and eats out the skins of other beasts. but rather that by their living. !o if you cover it with a &ear skin. nay. therefore the skin of a dead +yena makes the Panther run away. when most other creatures will not be afraid.
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